Religion and the Internet: A microcosm for studying Internet trends and implications

Campbell, Heidi A.

doi:10.1177/1461444812462848

Cited by 50 publications

(41 citation statements)

References 41 publications

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“…However, the academic study of religion and the media is still underdeveloped (Stout and Buddenbaum :5), including online media (Campbell ) and “analysis of religious content in editorial cartoons” (Kaylor :247). In her survey of research about religion online, Campbell proposes five main research areas: “social practices, online‐offline connections, community, identity, and authority online” (:680). The present study aims to contribute to this small but growing body of literature, particularly by examining community, identity, and authority online.…”

Section: Islam Onlinementioning

confidence: 99%

Online Reactions to the Muhammad Cartoons: YouTube and the Virtual Ummah

Al-Rawi

2015

Scientific Study of Religion

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The publication of 12 cartoons depicting the Prophet Muhammad by the Danish newspaper Jyllands‐Posten on September 30, 2005, created a great deal of controversy over self‐censorship, freedom of speech, and accusations of religious incitement. Muslim activists organized protests, and later hundreds of people were killed and hundreds of others were injured due to violent reactions to the cartoons. This article focuses on how people used YouTube to react to these cartoons by analyzing 261 video clips and 4,153 comments. Results show that the majority of the video clips and comments were moderate and positive in tone toward Islam and Muhammad; however, a small percentage either called for jihad against the West or made lethal threats against the artist. Other comments carried curses or insults against Denmark, while a few others were anti‐Islamic. The fact that these online reactions were highly varied in tone suggests that the online public sphere is very much divided.

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Section: Islam Onlinementioning

confidence: 99%

Online Reactions to the Muhammad Cartoons: YouTube and the Virtual Ummah

Al-Rawi

2015

Scientific Study of Religion

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“…In this paper, we demonstrate the effectiveness and validity of the data-driven paradigm in the studies of religious issues, and we believe it will turn to be the mainstream methodology in the near future [46,47].…”

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confidence: 90%

Segregation in religion networks

Zhang

Zhou

2019

EPJ Data Sci.

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Religious beliefs could facilitate human cooperation [1][2][3][4][5][6], promote civic engagement [7][8][9][10], improve life satisfaction [11][12][13] and even boom economic development [14][15][16]. On the other side, some aspects of religion may lead to regional violence, intergroup conflict and moral prejudice against atheists [17][18][19][20][21][22][23]. Analogous to the separation of races [24], the religious segregation is a major ingredient resulting in increasing alienation, misunderstanding, cultural conflict and even violence among believers of different faiths [18,19,25].Thus far, quantitative understanding of religious segregation is rare. Here we analyze a directed social network extracted from weibo.com (the largest directed social network in China, similar to twitter.com), which is consisted of 6875 believers in Christianism, Buddhism, Islam and Taoism. This religion network is highly segregative, with only 1.6% of links connecting individuals in different religions. Comparative analysis shows that the extent of segregation for different religions is much higher than that for different races and slightly higher than that for different political parties. The few cross-religion links play a critical role in maintaining network connectivity, being remarkably more important than links with highest betweennesses [26] or bridgenesses [27]. Further content analysis shows that 46.7% of these cross-religion links are probably related to charitable issues. Our findings provide quantitative insights into religious segregation and valuable clues to encourage cross-religion communications.Religion is considered as a notable origin of interpersonal relations, as well as an effective and efficient tool to organize a huge number of people towards some challenging targets. At the same time, a believer prefers to make friend with other people of the same faith, and thus people of different faiths tend to

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“…As religious symbols, notions, and practices find their expression online, they also reveal their evolving cultural context. In particular, several central research areas emerged around social practices, onlineoffline connections, community, identity, and authority online (Campbell, 2013). For example, a recent study of Islamic State of Iraq and Syria (ISIS) supporters examined the antecedents of ISIS support in their Twitter feeds, finding more references to Arab Spring uprisings, which have failed (Magdy et al, 2016).…”

Section: Related Workmentioning

confidence: 99%

#Halal Culture on Instagram

Mejova

Benkhedda

Khairani

2017

Front. Digit. Humanit.

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Halal is a notion that applies to both objects and actions, and means permissible according to Islamic law. It may be most often associated with food and the rules of selecting, slaughtering, and cooking animals. In the globalized world, halal can be found in street corners of New York and beauty shops of Manila. In this study, we explore the cultural diversity of the concept, as revealed through social media, and specifically the way it is expressed by different populations around the world, and how it relates to their perception of (i) religious and (ii) governmental authority, and (iii) personal health. Here, we analyze two Instagram datasets, using Halal in Arabic (325,665 posts) and in English (1,004,445 posts), which provide a global view of major Muslim populations around the world. We find a great variety in the use of halal within Arabic, English, and Indonesian-speaking populations, with animal trade emphasized in first (making up 61% of the language's stream), food in second (80%), and cosmetics and supplements in third (70%). The commercialization of the term halal is a powerful signal of its detraction from its traditional roots. We find a complex social engagement around posts mentioning religious terms, such that when a food-related post is accompanied by a religious term, it on average gets more likes in English and Indonesian, but not in Arabic, indicating a potential shift out of its traditional moral framing.

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Religion and the Internet: A microcosm for studying Internet trends and implications

Cited by 50 publications

References 41 publications

Online Reactions to the Muhammad Cartoons: YouTube and the Virtual Ummah

Online Reactions to the Muhammad Cartoons: YouTube and the Virtual Ummah

Segregation in religion networks

#Halal Culture on Instagram

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